for pouertie sith no man lyueth so basely as he was borne Salust It is giuen onely to a wise man to bee content in pouerty Suffer that with patience which thou canst not auoyde be not displeased at thy poore estate The beggars crutch serueth him both to leane vpon and to fight withall Patiently should that bee borne vvhich no strength can ouer-come nor counsell auoid whether it be pouerty to pinch the body or aduersity to crosse the minde It is better to suffer necessitie then to borrow of him whom a man may not trust Pouerty possessed in safetie is better then great riches enioyed with much feare VVhen a man is plagued with pouerty and sicknesse both ioyned together without any succour or easement then riseth in him an intollerable griefe a fire not able to be quenched a sorrow without remedy a tempest full of wracks Pouerty is a vertue of it selfe Diog. Hee liueth in most wretched estate of beggery that is not indued vvith any good qualitie Si ad naturam viuas nunquam eris paâ—per si ad opinionem nunquam eris diues exiguum natur a desiderat opinio immensum Seneca O vitae tâ—ta facultas Paâ—peris angustiquelares ô munera nondum Intellect a Deum Of Banishment Defi. Banishment is a putting away or driuing out of any man eyther from the place where he ought and should inhabite or from thence where he tooke delight desired to dwell FOr sinne was man thrust into the world therfore his life in it is banishment No banishment is sweete but the banishment of a righteous soule from the prison of a world wearied body Stebeus Banishment is there where is no place for vertue Cic. The banished man without a house to dwell in is like a dead body without a graue to rest in It is better for a man to bee banished his country with wise men then to liue there still amongst fooles He that denieth himselfe to his Country is in banishment already VVheresoeuer a man liues well there is his Country Cic. In exile calamity wee know friends from aduersaries A chast eye exileth licentious lookes To exile a true friend is to loose a persit soule To banish hope is to call home dispaire Good fortune attends not euerie great estate nor euill chance euery exild person To stuffe thy coffers with coyne is to commit thine honour to exile True happines is neuer had till after death nor exile welcome but in death There was neuer foule loue nor faire prison welcome death nor desired banishment It is a needlesse question to aske a sick man if he be willing to haue his health or an exile if he would be called from banishment There is nothing better then a contented minde nor any thing worse then the name of a fugitiue There is more sorrowe in loosing a mans owne Countrey then in conquering a world of other nations Death banishment come soone enough if slow enough In time custome becomes a second nature and long banishment breedes loath in delightfulnes The ayre is neuer vvithout some vvind or some clowde nor a banished man vvithout some crosse or trouble Sweet is rest after long pilgrimage great is the comfort a banished man takes at the tidings of his repealement It is the nature of man to loue those things deerest which are banisht farthest from him Hee that in the morning is proude of his possessions may happen ere night to be banished from his pleasures Seneca Beauty and youth once banished neuer repeale The comfort of fugitiues is that there bee many fugitiues Care followeth a fugitiue person euen as a shadow followes the body Exilium terribile est ijs quibus quasi conscriptus est habitandi locus non ijs qui omnem orbem terrarâ—â— vnam vrbem esse dicunt Cic. Priuari patria magnum malum est sed maius ve quam sermone Of absence and presence Defi. Absence is the departing or losse of a friend or anie other obiect wherein wee take delight and presence is the continuall companie of the partie with whom wee desire to be most conuersant THe presence of the minde is to be preferred before the presence of the body VVee neuer know how profitable the presence of a friend is vntill vvee haue felt the want of his absence for a time Absence in loue makes true loue more firme and constant The absence of friendes is the presence of griefes As contraries are knowne by contraries so the delight of presence is knowne by the hell of absence Man seperate from money is like a soule seperated from a body The griefe of vnwished absence is vvorse then the wound of a stubborne launce The diuorce of sorrow is slow-footed and lasie A teadious presence decayes loue a long absence forgets true familiarity The absence of couetousnes is the prosperitie of present estates Trauaile not to gaine absence for society is the strength to happines Absence puts off happines and time alters resolutions VVhen thought absents it selfe from truth the soule presents her selfe to sinne Demost. The euills got by absence wisedome recureth Take heede of speaking ill of the absent The solitary man is either a God or a beast Much absence is a signe of small loue Life and faith once absented neuer returne The fayrest presence is but a dunghill couered ouer with white and purple VVhilst the presence of power by pleasures gets acquaintance vertue is vnknowne and liues in absence Infamy is neuer absent from arrogancy Men gaine theyr desires by trauaile sustain them by thought and are absent from them by anoyance Aristip. The presence of one day blameth the absence of another but the last shall giue iudgement of all that is past Absence from euill cleeres vp of euill The absence of punishment is no pardon for transgressions Absence is death death is rest absent death is deaths rest Non vna eademque molestia est rerum praesentium et absentium Euripides Distantia locinon seperat amicitiam sed operationem Aristotle Of Acts. Defi. Acts are the monumentall deedes of our liues and our actions are the Ensignes by which are knowne the perfectnes of our good or euill lyuing ALl the praise of inward vertue consisteth in outward action An action without reason a reason without an action are both alike imperfit Action is the ready entrance into contemplation A silent deede is better then an vnperformed word Crates Neyther can good words colour a bad action nor badde vvordes depraue from a good action Shape beautifies an image good actions commends a man Actions are by so much more manifest then words by how much the eyes are surer witnesses then the eares It is an argument of too much weakenesse to remember what should haue been doone Action is the life of contemplation and the tongue of conceit In action a man doth not onely benefit him selfe but profit others S. P. S. God would neuer haue deliuered a soule into the body which hath
deterret sapientem mors quae propter incertos casus quotidie imminet et propter breuitatem vitae nunquam longé potest ab esse Tria sunt generamortis vna mors est peccati vt anima quae peccat morte morietur alter a mistica quando quis peccato moritur et Deo viuit tertia qua cursum vitae buius explemus Aug. Of Time Defi. Time is a secrete and speedie consumer of howers and seasons older then any thing but the first and both the bringer forth and waster of whatsoeuer is in this world THere is no sore which in time may not bee saued no care vvhich cannot bee cured no fire so great vvhich may not bee quenched no loue liking fancie or affection vvhich in time may not eyther bee repressed or redressed Time is the perfit herrald of truth Cic. Time is the best Orator to a resolute mind Dailie actions are measured by present behauiour Time is the herrald that best imblazoneth the conceits of the mind Time is the sweete Phisition that allovveth a remedie for euery mishap Time is the Father of mutabilitie Time spent without profit bringeth repentance and occasion let slip vvhen it might be taken is counted prodigalitie There is nothing among men so entirelie beloued but it may in time bee disliked nothing so healthfull but it may bee diseased nothing so strong but it may be broken neyther any thing so well kept but it may be corrupted Truth is the Daughter of Tyme and there is nothing so secrete but the date of manie dayes will reueale it In time the ignorant may become learned the foolish may â—e made wise and the most wildest wanton may be brought to be a modest Matron Biâ—s The happier our time is the shorter while it lasteth Plinie Say not that the time that our fore-fathers liued in was better then this present age Vertue and good life make good dayes but aboundance of vice corrupted the time Ierom Nothing is more precious then time yet nothing lesse esteemed of Bern. As oyle though it be moist quencheth not fire so time though neuer so long is no sure 〈…〉 t for sinne As a sparkle raked vp in cinders vvill at last begin to glowe and manifest flame so treachery hidde in silence and obscured by time will at length breake foorth and cry for reuenge VVhatsoeuer villanie the hart doth thinke and the hande effect in proces of time the worme of conscience will bewray Tyme draweth wrinkles in a fayre face but addeth fresh colours to a fresh friend Things past may bee repented but not recalled Liuius A certaine Phylosopher being demaunded what was the first thing needfull to winne the loue of a vvoman aunswered opportunitie Beeing asked what was the second he answered opportunitie and beeing demaunded what was the third hee still aunswered opportunitie Delayes oftentimes bring to passe that hee which should haue dyed doth kill him which should haue lyued Clem. Alex. Procrastination in perrill is the mother of ensuing misery Time and patience teacheth all men to liue content Take time in thy choyce and bee circumspect in making thy match for nothing so soone gluts the stomacke as sweet meate nor sooner fills the eye then beautie Oportunities neglected are manifest signes of folly Time limitteth an end to the greatest sorrowes Actions measured by time sildome prooue bitter by repentance Reason oft-times desireth execution of a thing which time will not suffer to bee done not for that it is not iust but because it is not followed Many matters are brought to a good end in time that cannot presently be remedied with reason Time is lifes best counsellor Antist Time is the best gouernour of counsels Tyme tryeth what a man is for no man is so deepe a dissembler but that at one time or other he shall be easily perceiued Time maketh some to be men which haue but childish conditions A little benefit is a great profit if it bee bestowed in due time Curtius Times dailie alter and mens minds doe often change Time is so swift of foote that beeing once past he can neuer be ouer-taken The fore-locks of time are the deciders of many doubts Time in his swift pace mocketh men for theyr slownes Non est crede mihi sapientis dicere viuam Sera nimis vita est crastina viue hodie Omnia tempus edax depascitur omnia carpit Omnia sede mouet nec sinit esse diu Of the World Defi. This word worlde called in greeke Kosmos signifieth as much as ornament or a wel disposed order of things HE that cleaueth to the customes of the world forsaketh God Cicero and the Stoicks were of opinion that the world was wisely gouerned by the Gods who haue care of mortall things The world is vain worldly ioyes do fade but heauen alone for godly minds is made He that trusteth to the world is sure to bee deceiued Archim The disordinate desire of the goods of thys world begetteth selfe-loue Our honours and our bodily delights are worldly poysons to infect our soules The worlde seduceth the eye with varietie of obiects the sent with sweete confections the taste with delicious duties the touch with soft flesh precious clothing and all the inuentions of vanitie Hee that mortiâ—ieth his naturall passions is sildome ouer-come with worldlie impressions Greg. No man that loueth the world can keepe a good conscience long vnâ—orrupted The worldly man burneth in heate of desire is rauished with the thought of reuenge inraged with the desire of dignity briefely neuer his owne 〈…〉 he leaue the world Thys world thoâ—gh neuer so well beloued cannot last alwayes Thys worlde is the chaine vvhich fettereth men to the deuill but repentance is the hand which lifteth men vp to God Thys world is but the pleasure of an houre and the sorrowe of many dayes Plato The worlde is an enemy to those whom it hath made happy Aug. The world is our pryson and to lyue to the world is the life of death The delights of this world are like bubbles in the water which are soone raysd and suddainly layd The world hateth contemplation because contemplation discouereth the treasons and deceits of the world Erasmus VVee may vse the world but if wee delight in it we breake the loue wee should beare to him that created it Hee that loueth the worlde hath incessant trauaile but hee that hateth it hath rest Man hath neuer perfit rest or ioy in thys world neither possesseth he alwayes his own desire The world hath so many sundry changes in her vanitie that shee leadeth all men wandering in vnstedfastnes He which seeketh pleasures from the world followeth a shadow which when hee thinketh he is surest of it vanisheth away and turneth to nothing Socrat. The world the flesh and the deuil are three enemies that continually fight against vs we haue great need to defend vs from them The vanities of thys worlde bewitch the mindes of many men God created thys world a place
Of Dissimulation Defi. Dissimulation is an euill humour of the minde and contrary to honesty it is a countenaunce euer disagreeing from the harts imagination and a notorious lyer in what-soeuer it suggesteth THe holiest men in show prooue often the hollowest men in hart The tip of the tongue soundeth not alwaies the depth of the hart Euerie outward appearance is not an authenicall instance VVhere there is the greatest florish of vertue there oft-times appeareth the greatest blemish of vanity A counterfet disease is sometimes taken away with a false sirrop It is better to haue an open foe then a dissembling friend Pythag. Subtile Sophistrie preuerteth true Phylosophie He which dwelleth next to a Cripple vvill soone learne to halt and he that is conuersant with an hypocrit wil soone endeauour to dissemble The more talke is seasoned with fine phrases the lesse it sauoreth of true meaning Dissemble not with thy friend eyther for feare to displease him or for malice to deceaue him It is farre better to speake the truth in plaine words then to keepe silence with deepe dissimulation Dissembling curtesies are like Circes riches which can turne vaine-glorious fooles into Asses gluttonous fooles into swine pleasant fooles into Apes and proud fooles into Peacocks Deceite deserues deceite and the ende of trechery is to haue no trust Craft hath neede of cloaking where truth is euer naked Hee that hath oft beene deceaued with the lies of a dissembler will scant giue him credit when he bringeth a true tale Plato Company not with many friends for necessity vrgeth that some proue treacherous The flattering of an enemy is like the melody of the Syrens who sing not to styrre vp mirth but to allure vnto mishap The minde of a crafty dissembler is hardened more by practise then the hands of an artificer by great labour Simulata sanctitâ—s est duplex iniquitas Impia sub dulci melle venena latent Of Folly Defi. Folly or intemperancie in our actions is an ouer-flowing in voluptuousnes forcing compelling all reason in such sort that no consideration of losse or hinderance is able to stay or keepe backe him that is through long custome infected with vice from betaking himselfe of set purpose to the execution of all his desires and lusts as heâ— that placeth his soule and soueraigne good therein seeking for no other contentation in any thing but onely in that which bringeth to his sences delight and pleasure LAte wit and vnfruitfull wisedom are the next neighbours to folly There can be no greater vanity in the world then to esteeme the world which esteemeth no man and to make little account of God who so greatly regardeth all men There can be no greater follie in man then by much trauaile to increase his goods and with vaine pleasures to loose his soule It is plaine folly for a man to shorten his life by disorder seeing by temperance and modesty it may better be prolonged To laugh without cause is a signe of meere foolishnes It is folly to attempt any wicked beginning in hope of a good ending Hee that is vainelie carried avvay vvith all things is neuer delighted with one thing It is a common imperfection to commit folly but an extraordinary perfection to amend The importunate and the foole are brothers children To be wanton without wit is apishnes to be witty without wantonnes precisenes Fire is to be quenched in the sparke weedes are to be rooted out in the bud and folly in the blossome Follyes past are sooner remembred then redressed He that makes a question where there is no doubt must take an aunswere where there is no reason Fewe vices are sufficient to darken manie victories Plut. Hee that lendeth to all which will borrow sheweth great good will but little wisedom As that is a signe of a carelesse mind not to be mooued vvith mishap so it is a token of folly to be carefull vvithout câ—use and to be greeued for that which if it were iustly wayed offereth at all no occasion of sorrow Vanity is the maske wherein youth marcheth folly the Page that waits attendant vpon their actions Pigmalion carued a picture with his hand and doated vpon it with his hart He that makes curiosity in loue will so long straine curtesie that eyther hee will be counted a solemne suter or a witlesse wooer Too much curiosity sauoreth of selfe-loue such as are too familiar run into contempt Folly refuseth gold and frenzy preferment wisedome seeketh after dignity and counsaile looketh for gaine The foolish man is greeued vvith that hee doth suffer and boasteth him of that he hath spoken but the vvise-man is greeued vvith that he hath spoken and boasteth himselfe of that he doth suffer VVhere fooles are had in reuerence wise men neglected that Common-vvealth vvill soone come to confusion To make that thing proper to one which before vvas common to all is a true note of folly and the beginning of discord The riotous that sickneth vpon surfit and the soole that feeleth aduersitie can verie hardly be cured The foole wanteth all things and yet if hee had them he could not vse one of them Prosperity maketh fooles mad Some be fooles by nature and some be crafty fooles to get themselues a liuing for when they cannot thriue by their wisedome then they seeke to liue by folly Among the foolish hee is most foole that knoweth little and yet would seeme to know much S. Austine To be ouercome with affections is an euident token of folly The more riches a foole hath the more foolisher he is It is great folly for a man to muse much on such things as passe his vnderstanding Folly is the pouerty of the minde A wel sauored faire person that is a foole is like a faire house and an euil hoast harboured therein Diogenes It is all one in effect to lay a heauy burthen vpon a weary man and to commit weighty matters to a fooles disposition A foole that from base pouerty is raysed vp to riches and worldly prosperity is of all men most forgetful and vnfriendly to his friends Instructions giuen to fools increaseth folly A thing done a foole knoweth but a wiseman fore-seeth thinges before they come to passe The hart of a foole is in his mouth but the mouth of a wise-man is in his hart Sirach Inter caetera mala hoc quoque habet stultiâ—ia Semper incipit viuere Seneca Sicut nec auris esâ—as nec guttar verba cognoscit it a nec stultus sapientiam sapientis intelâ—igit Gregorius Of Flattery Defi. Flattery is a pestilent and noysome vice it is hardly to be discerned from friendship because in euery motion and affect of the mind they are mutually mingled together but in theyr actions they are meere contraryes for flattery dissenteth from what euer it seemes to intend HEe is vnwise that rather respecteth the fawning words of a flatterer then the intire loue of a faithfull friend Mar. Aur. Flatterers resemble
will sing vs a song tuned with all the concords of a true harmonie of vertue Eloquence ought to be lyke gold which is then of greatest price and value vhen it hath least drosse in it A dry thirstie eare must be watered with eloquence which is good to drinke and that eloquence grounded vppon reason onely is able to content and satisfie the hearing The goodliest assembly in the world is where the Graces Muses meet togethe◠Right and reason are inuincible being vttered with true eloquence because the soule is induced to beleeue their reasons through the delight which is ioyned with them Vnprofitable eloquence is like Cipres trees which are great and tall but beare no fruite Aurelian Babling Orators are the theeues of tyme and compared to empty vessels which gyue a greater sound then they which are full The tongue by eloquence serueth both to perfect instruct others and likewise to hurt and corrupt others There be two only times for a man to shew eloquence the one when the matter is necessarie the other when a man speaketh that which he knoweth Great men ought to be considerate in their speech and to bee eloquent in sententious words of another phrase then that of the vulgar sort or else to be silent wanting the vertue of eloquence Men ought to be more considerate in wryting then in speaking because a rash indiscreete word may be corrected presently but that which is written can no more be denied or amended but with infamy Let eloquence be pleasant and sweet not head-strong and when wee discourse let vs not be so long that wee hinder others from speaking for eloquence of all other thinges ought to be mutuall and equall Oratory is the spurre to armes for the eloquent oration of Isocrates was the first trumpet that gaue Phillip an alarum to the Asian warres which Alexander his sonne without intermission ended Vt hominis decus est ingenium sic ingenij lumen est elequentia Cic. Orationis facultas praecipuum naturae humanae bonum est Of Poetry Defi. A Poet was called Vates which is as much as a Diuiner Fore-seer or Prophet and of this word Carmina which was taken for Poesie came this word Charmes because it is as a deuine inchauntment to the sences drawing them by the sweetnes of delightfull numbers to a wondrous admiration The Greekes deriue a Poet from this word Poiein which signifieth to make and we following it call a Poet a maker which name howe great it is the simplest can iudge and Poetry Aristotle calleth an Art of imitation or to speak metaphorically a speaking picture WIttie Poems are fit for wise heads and examples of honour for such as tryumph in vertue Mens Poems follow theyr passions they conclude as they are contented Thinke thy selfe to bee a good Orator and Poet vvhen thou canst perswade thy selfe to doe that which thou oughtest Lewes the twelfth of famous memory said that a King ought now and then to take pleasure in hearing reading of Comedies because sayd he thereby he may perceiue and heare many things done in his realme which other-wise he should not know Poetry quickneth the wit sweetneth the discourse and tickleth the eare Lasciuious poetry is full of fained sighes lewde allegories immodest metaphors and incredulous descriptions Poetry applyed to the prayses of GOD knitteth the soule vnto him soundeth the sences moderateth griefes and temperateth hatred Gueuara Art is taught by Art but Poetry only is the gift of God Poetry deuiding a man from himselfe maketh him worthily his owne admirer As the seale leaueth the impression of his forme in waxe so the learned Poet engraueth his passions so perfectly in mens harts that the hearer almost is trans-formed into the Author Plato droue Poets out of his cōmon weale at those that make the common people effeminate A corrupt subiect defraudeth Poetry of her due prayse A true Poet in his lynes forgeth prophane pleasure but approued doctrine Poetry is another nature making thinges seeme better then they are by nature Impious Poets make Clio a Thais Helicon a brothell-house and themselues contemptible Painting is a dumbe poesie and poesie a speaking painting It was written of Socrates that hee was ill brought vp to Poetry because he loued the truth He which first inuented the Iambique versifying to bite and quip was the first that felt the smart thereof Poets are borne but Orators are made O sacer et magnus vatum labor omnia fato Eripis et donas populis mortalibus aeuum Carminae quam tribuent fama perennis erit Of Admiration Defi. Admiration is a passion of the soule which by a suddain apprehension exalteth the powers makes them as in a traunce sleepe in iudgement of the present obiect thinking all things to be wonderfull that it beholdeth IN vaine is hee fortified with terror that is not garded with loue and admiration They should list to doe least that may doe what they will either in arte or admiration They are infortunate Princes that neyther wil be taught to admire themselues nor wonder at theyr saults He that will loose a friend to be rid of a foe may bee admired for hys policie but not for his charitie Common multitudes imagine it but one thing to be both an admired good man and a King Solon Princes for all theyr admirations buy their quiet with wrongs It is better for a few eyes to make a little riuer then for all sights to infer an admiration Realmes get nothing by change but perrils and admiration By long obseruaunce wee learne to admire the tymes past Those which wish for Princes endure them lyke wonders nine dayes Some by admiring other mens vertues become enemies to their owne vices Socrates VVisemen both preferre admire the vniustest peace before the iustest war It is a signe of a malicious minde not to admire a man which is vvorthy of admiration Mar. Aur. In Kingdoms are necessary admirations factions and varieties so that some may fall to rayse others He that from a man of strength and admiration takes away his right augmenteth hys strength and giues him more right Ouershadowing prouidence bindes the sharpest and most admiredst counsels of the wise that they cannot discerne their nakednesse The wisedome of men stops euery gap but that wherat ruine enters which wonder keepeth open Ill perswading want wronged patience loosnes and force are the breeders of ciuill warres and admiration Men wholy vsed to warre vvonder at the name of peace They which are brought vp in admiration and blood thinke it is best fishing in troubled waters The vveather-like vulgar are apt to admire euery thing ready to turne as often as the tide It were a wonder beyonde wonder if iniustice should keep what impietie hath gotten An easie yeelding zeale is quickly ouercom with admiring of grauities eloquence The ambitious minded man for the aduauncement of his admiration sticketh not to dispence with heauen and religion It is no wonder that
the armed power doth eyther finde right or make right for what may he not that may what he will The impious-neglecting admirers vveigh lightly what others feare heauily Our knowledge must be terror our skill fearefulnes to admire the work of him which made all things Admiratio peperit philosophiam Admiratio quae magna est non parit verba sed silentium Of Schoole Defi. A Schoole is a nursery of learning or the store-house from whence the minde fetcheth instructions and riches adorning the soule with mentall vertues and diuine knowledge TYrannie is vilde in a Schoolemaister for youth should rather be trained with curtesie then compulsion Because youth by nature is wilde therefore shoulde Schoole-maisters breake them by gentlenes That chylde is grosse witted which beeing throughly schoole-taught continues stil barbarous VVomen ought to haue as great interest in Schooles as men though not so soone as men because their wits beeing more perfit they woulde make mens reputations lesse persit VVomen proue the best Schoolemaisters vvhen they place theyr best delights in instructions Two things are to be regarded in Schooles and schoole-maisters first wherein chyldren must be taught the next how they should be taught Danger teacheth silence in her schoole A schoole should containe foure principall rudiments that is Grammer Exercise Musicke and Paynting Grammer is the doore to Sciences whereby we learne to speake well and exactly Education is a second nature and the principles lernt in schooles is the best education The nature of man is lyke a payre of ballance guided by schoole-rules custome If the royallest borne creature haue not his nature reâ—ined with schoole rudiments it is grosse and barbarous Nature not manured with knowledge bringeth forth nothing but thistles brambles As traynings makes dogs fit for hunting so Schooles and learning makes nature profitable The best wisedome is to know a mans selfe and learning and Schooles first bring that knowledge VVee haue iustice from our byrths but knowledge from Schooles Mans nature being the instinke and inclination of the spirit is bettered by schoole rudiments Nature in some sort is a Schoole of decencie and teacheth rules of honest ciuilitie The vildest whosoeuer is sometimes touched with honesty and the worst hath the light of nature without schooling The want of schoole doctrine is the first corruption of nature Lyons are tamer then men if doctrine dyd not bridle them Schooles tame nature and tamed nature is perfit vertue Euery good beginning coÌ„meth by nature but the progresse by Schoole education Courage greatnes is as much aspired to in schooles as from nature Educatio est prima secunda tertia pars vitae sine qua omnis dostrina est veluti armata iniustitia Nunc adhibe puro Pectore verba puer nunc te melioribus offer Quo semel est imbuta recens seruabit odorem Testa diu Horac Of Ignorance Defi. Ignorance is that defect which causeth a man to iudge euill of thinges to deliberate worse not to know how to take the aduantage of present good thinges but to conceiue ill of what euer is good in mans lyfe IGnorance hath euer the boldest face It proceedeth of a light iudgement to credite all things that a man heareth and to doe all things that he seeth Socrates To abound in all things and not to knowe the vse of them is plaine penurie Vnhappy is he that desireth vnhappier that offendeth and vnhappiest that knoweth not himselfe As the light of godly knowledge increaseth vertue so the darknesse of ignorance is a hinderance to all goodnes There is nothing worse then to liue beastlie and out of honest order and the greatest and most euident cause thereof is the sinne of ignorance vvhich is an vtter enemy to knowledge Plato It is great shame for an old man to be ignorant in the knowledge of Gods law Idlenes ingendereth ignorance and ignorance ingendereth error An ignorant man may be knowne by three poynts he cannot rule himselfe because hee lacketh reason he cannot resist his lusts because he wanteth wit neyther can hee doe what he woulde because hee is in bondage to a vvoman Through want of wit coÌ„meth much harme and by meanes of ignorance much good is left vndone VVhere there is no capacitie there perswasions are in vaine Socrat. It is better teaching the ignorant by experience then the learned by wisedom To rule without regarde to vrge without reason and to laugh immoderatlie are manifest signes of ignorance Ignorance in aduersity is a blessing in prossperitie a scorne in science a plague Hee that knoweth not how much hee seeketh doth not know when to find that which he lacketh There can bee no greater ignorance then presumption Ignorance is no excuse for faults sith wee haue power of knowledge It is better to bee vnborne then vntaught for ignorance is the roote of misfortune Pla. Ignorance is neuer known to be ignorance till it be married with knowledge There is no greater vengeance to be imagined then when valure ignorance are coupled together The ignorant man hath no greater foe then his owne ignorance for it destroyeth where it lyueth He is an ignorant Musitian that can sing but one song but he is more accursed that knoweth no vertue The onely ill in thys worlde is ignorance the onely good knowledge the latter leadeth the way to heauen the former openeth the gate to destruction Ignorance is a dangerous and spirituall lying which all men ought warily to shun Gre. Ignorance is a sicknes of the minde and the occasion of all error The soule of man receiuing and comprehending the diuine vnderstanding conducteth all things rightly and happily but if she be once ioyned with ignorance she worketh cleane contrary the vnderstanding is vnto the soule as the sight to the body From theyr lewde mother ignorance issue two daughters â—alshood and Doubt It is recorded that Pope Coelestine the fift deposed himselfe by reason of his ignorance Ignorance beleeueth not what it seeth He thaâ— is ignoraâ—t in the truth and ledde about with opinions must needs erre The Poets described one Tiphon an enemie to knowledge as a man puffed vp proude scattering all things by ignorance for there is great difference betweene the iudgement câ—ntentment sight and feeling of a learned mâ—n and one that is ignorant Ignorance is a voluntary misfortune Chilo Ignorance is the mother of errors The harder wee receiue our health because â—â— were ignorant that we were sick 〈…〉 l errors not let at the beginning â—â—â—â—ngeth oft times great and mightie mis 〈…〉 es The chiefest cause beginning of error is whâ— men imagin those things to please God which please themselues and those things to displease God whereat they themselues are discontented An error begun is not to be ouercome with violence but with truth Custome though neuer so auntient with out truth is but an old error Cyprian Hee that erreth before he knowe the truth ought the sooner to be forgiuen Cyprian A
for three causeth first for that she was a Kings daughter secondly a Kinges vvife thirdly a Kings mother VVhen Fortune commeth suddainly with some present delight pleasure it is a token that by her â—â—attering vs she hath made ready her snares to catch vs. Aurel. As the fortune of this world shall make thee reioyce ouer thine enemies euen so it may make thine enemies reioyce ouer thee Through idlenes negligence and too much trust in fortune not onely men but Citties and kingdoms haue been vtterly lost and destroyed Fortune is exceeding slippery and cannot be held of any man against her owne will Fortune is neuer more deceitful then when shee seemeth most to fauour Plot. Fortuna multis dat nimis satis nulli Nulla tam bona est fortuna de qua non possis quaeri Of Riches Defi. Riches of the Phylosophers Poets are called the goods of Fortune vnder which are comprehended plate money iewels Lands possessions in aboundance they are according to theyr vse good or badde good if they be well vsed bad if they be abused RIches are good when the party that possesseth them can tell how to vse them Riches rightly vsed breed delight pleasure profit and praise but to him that abuseth them they procure enuie hatred dishonor and contempt Plautus As the greater wee see our shadow the neerer we draw towards night so must we feare least the more that wee our selues abound in wealth the further of truth and the light estrange themselues from vs. A wicked man is eyther wicked of himselfe or heyre to a wicked man Ierom. As pouertie is not meritorious if it bee not borne with patience no more are riches hurtfull vnlesse they be abused It commonly happeneth that those men which enioy most wealth are most vexed with the greedy desire of getting more and mightily molested with feare least they shold loose what they haue already gotten The greatest riches in the worlde to a good man is his soule and reason by which hee loueth righteousnes and hateth iniquity There is no man more willing to become suretie for another then hee that wanteth most wealth He hath riches sufficient that needeth neyther to flatter nor borrow Solon Rich men without wisedome and learning are called sheepe with golden fleeces The more that a miserable man increaseth in riches the more he diminisheth in friends and augmenteth the number of his enemies Anaxag The riches aboundance of wealth in thys world are priuie thieues that greatly hindereth many men from the study of vertue and all godly exercise Rich men haue need of many lessons to instruct them to doe well Philippus Rich men through excesse idlenesse and delicious pleasures are more grosse conceited then poorer persons Those riches are to bee despised which are lost with too much liberalitie and rust with â—iggardly sparing VVhere riches are honoured good men are little regarded It worketh great impatience in a rich man to be suddainly decayed and fallne into pouertie Hermes He hath most that coueteth least Great substance and possessions maketh vertue suspected because they be ministers of pleasant affections and nurses of vvanton appetites Great aboundance of riches cannot of any man be both gathered and kept without sin Erasmus There be three causes that chiefely mooue mens mindes to desire worldly wealth the one is the loue of riches â—ase mirth and pleasure Another the desire of worship honour and glory The thyrd is the doubtfulnes and mistrust of wicked and faithlesse men which are too much carefull for their owne lyuing heare in this world thinke all they can get too â—iâ—â—â— to sufâ—â—se them Solon Immortall honour exceedeth all transitory treasure Great businesse the hart of man hath to search for the goods of thys world and great paynes to come by them but without comparison the greatest dolour is at the houre of death when we must depart and leaue them Suffisance is the sure holde which keepeth wise men from euill works Polion Vpon a couetous minded man riches are ill bestowed for he is neyther the warmer clothed the better fedde nor any thing in shew the more wealthy for them Money neuer satisfieth the greedy minded man but maketh him more hungry after he hath gotten a little gaine If thou know how to vse money it will become thy hand-maide if not it will become thy maister Small expences often vsed consume great substance in short space No man is rich by his birth for all men are borne naked Money prooueth often the cause of strife sedition and euill will He that delights onely in his riches delights in a dangerous pleasure Men shoulde lyue exceeding quiet if these two words Mine and Thine were taken away Anaxag It is better to haue a man without money then money without a man Plato would haue both plenty and pouertie to be banished his common wealth the one because it caused pleasure idlenes ambition the other because it maketh abiects seditions and men giuen to all filthy luâ—re Siluer commaunds pesants and golde controules Princes Crates Money is the sinnewes of warre and keyes to vnlock hidden secrets VVhere greedy desire of money is there raigneth all manner of mischiefe Affaires are ill ordered where mony vndergoes vertue Plentie begetteth want for hee that hath much needes much Seruice is a recompence for mony and money a recompence for seruice O thou vnsaciable hunger of golde and siluer what is it not that thou dost compell the harts of men to buy and to sell. Tully It is against nature that we should increase our owne riches substance with the spoyle of other mens wealth Hee that hoordeth vp money taketh paines for other men It is a rare miracle for money to want a maister Pacunius As the touchstone tryeth gold so gold tryeth the mindes of men There is no vice more foule then the greedy desire after gaine especially in magistrats and other Rulers in authoritie He is rich that liues content with his estate To be maister of much wealth is to be coÌ„bred with many cares Multa loquor quid vis nummis presentibus opta Et veniet clausum possidet arca Iouem Difficile est virtutes eum reuereri qui semper secunda fortuna sit vsus Of Change Defi. Change is generally any alteration eyther of times states studies opinions or anie other facultie whatsoeuer THe whole world is nothing but a shoppe of change for riches wee exchange pouertie for health sicknesse for pleasure sorrow for honours contempt briefely it is nothing els but change whatsoeuer chaunceth vnto vs. There is no change more certaine then the change of lyfe to death There is no better change then for a man that hath beene lewde to become honest and for a woman that hath beene as lasciuious as Lais to waxe as repentant as Maâ—dlein The vnstayed and wandring minded man is neuer wise VVho changeth peace for war hath all miseries layde open to his eyes his goods spoyled his chyldren slaine
of pleasure and reward wherefore such as suffer in it aduersity shall in another world be recompenced with ioy Hermes He which delighteth in the world must eyther lacke what he desireth or els loose what he hath wonne with great paine He that is enamoured of the worlde is like one that entereth into the Sea for if hee escape perrils men will say he is fortunate but if he perrish they will say hee is vvilfully deceiued He that fixeth his minde wholy vppon the world looseth hys soule but he that desireth the safetie of his soule little or nothing regardeth the world After the olde Chaos vvas brought into forme the Poets faine that the vvorld vvas deuided into foure ages the first vvas the golden age the second vvas the siluer age the thyrd the brazen age and the fourth the yron age all which may bee more largelie read of in the first booke of Ouids Metamorphosis The worlde in the foure ages thereof may bee compared vnto the foure seasons of the yeere the first resembling the spring-tyme the second sommer the third autumne and the fourth winter Perdicas Hee that yeeldeth himselfe to the vvorlde ought to dispose himselfe to 3. things which hee cannot auoyde First to pouerty for hee shall neuer attaine to the riches that hee desireth secondly to suffer great paine trouble thirdly to much businesse without expedition Solon Mundus regitur numine deorum estque quasi communis vrbs et ciuitas omnium Cicero Mundus magnus homo homo paruus mundus esse dicitur Of Beginning Defi. Beginning is the first appearance of any thing and there can be nothing without beginning but onely that Almightie power which first created all things of nothing EVill beginnings haue most commonlie wretched endings In euery thing the greatest beauty is to make the beginning plausible and good It is better in the beginning to preuent thē in the exigent to worke reuenge That thing neuer seemeth false that dooth begin with truth The preface in the beginning makes the whole booke the better to be conceiued Nature is counted the beginning of all things death the end Quintil. To beginne in truth and continue in goodnesse is to gette praise on earth and glorie in heauen The beginning of superstition was the subtiltie of sathan the beginning of true religion the seruice of God There is nothing wisely begunne if the end be not prouidently thought vpon Infants beginne lyse with teares continue it with trauailes and end it with impatience A foolish man beginneth many things and endeth nothing The beginning of thinges is in our owne power but the end thereof resteth at Gods disposing Stobaeus Neuer attempt any wicked beginning in hope of a good ending The most glorious and mightie beginner is GOD who in the beginning created the world of nothing Small faults not hindered in the beginning amount to mighty errors ere they be ended A worke well begun is halfe ended Plato In all workes the beginning is the chiefest and the end most hardest to attaine The beginning the meane and the end is a legacie which euery one enioyeth Sodaine changes haue no beginning Nothing is more auncient then beginning That which is betweene the beginning and the end is short Greg. The feare of God is the beginning of wisedome Sirach The beginning of all thinges are small but gather strength in continuaunce The beginning once knovvne vvith more ease the euent is vnderstood Begin nothing before thou first call for the helpe of God for God whose power is in all things gyueth most prosperous furtherance and happy successe vnto all such acts as vvee doe begin in his name Take good aduisement ere thou begin any thing but being once begun be careful speedily to dispatch it He that preuenteth an euill before it begin hath more cause to reioyce then to repent Take good heede at the beginning to what thou grauntest for after one inconuenience another will follow Begin to end and ending so beginne As entrance to good life be end of sinne Principijs obsta seró medicina paratur Cum malaper longas inualuere moras Principij nulla est origo nam ex principio oriuntur omnia ipsum autem nulla ex re alia nasci potest Of Ending Defi. The ende is that whereto all thinges are created by GOD which is the glory of his Name and saluation of his Elect albeit the order which hee obserueth the cause reason and necessitie of them are hid in his secrete counsaile and cannot bee comprehended by the sence of man THE end of thys worlde is a good mans meditation for by thinking thereon hee preuenteth sinne Basil. The end of trouble bringeth ioy the end of a good life euerlasting felicitie VVhat thing soeuer in this world hath a beginning must certainly in thys world haue also an ending The last day hath not the least distresse Felicitie is the end and ayme of our worldlie actions which may in this life be described in shadowes but neuer truly attained but in heauen onely Nothing is doone but it is doone to some end Arist. The end of labour is rest the end of foolish loue repentance The end is not onely the last but the best of euery thing Arist. The end of euery thing is doubtfull Ouid. The end of warre is a iust Iudge Liuius As there is no ende of the ioyes of the blessed so is there no end of the torments of the wicked Greg. The end of this present life ought to haue respect to the beginning of the life to come Bernard The end we hope for is euer lesse then our hopes VVhat was doubtfull in the beginning is made certaine by the end therof Hugo Seeing the euent of things doe not aunswer to our wils we ought to apply our wils to the end of them Arist. The end of a dissolute life is most cōmonly a desperate death Bion. Our life is giuen to vse and to possesse but the end is most vncertaine and doubtfull The end of sorrow is the beginning of ioy At the end of the worke the cunning of the work-man is made manifest Good respect to the ende preserueth both body and soule in safety Before any fact be by man committed the end therof is first in cogitation Many things seeme good in the beginning which prooue bad in the end Exitus acta probat careat successibus opto Quisquis ab euentu facta notanda putat Multi laudantur in principio sed qui ad finem prefeuerat beatus est Of Day or Light Defi. The word Dies which signifieth day is so called quod sit diuini operis it is Gods faire creature and the cheerefull comfort of man who by his word made the light thereof to beautifie it to the worlds end THose children which are borne betweene the foure and twenty houres of midnight and midnight with the Romans are said to be borne in one day Numa Pompilius as hee deuided the yeere into Moneths so hee deuided the
Empedocles because he could not learne the cause of the burning Aetna leapt into it Aristotle for that hee could not giue the reason for Euripus flowing drovvned himselfe As he which without licence breaketh a prison procureth his owne death so in the world to come shall hee be perpetually punished which contraâ—y to the will of God will set the soule at liberty Plato Vincitur haud gratis iugulo qui prouocat hostem Qui nil potest sperare desperet nihil Of Deuils Defi. Deuils are our temptours to sinne blasphemie and all other euills they that standing in feare of God take pleasure in that which displeaseth him THe deuill labours to deceaue men and greatly enuies that any should be saued The deuill was the first author of lying the first beginner of all subtile deceites and the cheefe delighter in all sinne and wickednes Philo. Diuers spirits were wont to deceaue people eyther by misleading them in theyr iourneyes or murdering them in theyr sleepes Psellus The more the deuills increase in theyr boldnes the more increaseth theyr punishment The deuils not able to oppresse GOD in himselfe assault him in his members Aug. The deuill intangleth youth with beautie the Vsurer with golde the ambitious vvith smooth lookes the learned by false doctrine The deuills oft-times spake truth in Oracles to the intent they might shadowe theyr falseshoods the more cunningly Lactan. The deuill vvith false miracles beguileth the world The deuills as being immortall spirits and exercised in much knowledge seeme to worke many thinges which in truth are no miracles but meere works of nature All the great power of deuills proceedeth from the iust indignation of God vvho by such whyps chastiseth the wicked and exerciseth the good The deuils haue diuers effects the one troubleth the spirit the other molesteth the body some insinuate steale into our harts where depraued desires are ingendered or els into our vnderstanding to hinder the vse and office of reason The power of God and not the deuill is to be feared Greg. The inuisible enemy is ouer-come by faith The deuils haue will to hurt but they want power Augustine The deuill is ouer-come by humilitie The deuill is strong against those that entertaine him but weake against those that resist him Aug. From euill spirits proceedeth Art-magick whereby the slauish practisers of that damnable Art by many false miracles deceiue the simple and confound themselues God many times suffereth the deuill to tempt the godly that by temptation theyr fayth might be tryed He that giueth his word to the deuill breaketh his bond with God Luther The deuill temptation and sinne vvere the occasions of mans fall He that makes a God of the world and vanitie is a deuill in the fight of heauen wisedome The harts of the rebrobate containe as many deuils as vnchast thoughts Greg. The deuill is to some a Lyon to some an Ant. Gregory The deuill ceaseth to tempt them whom he hath already wonne The worlde the flesh and the deuill are three powerfull enemies to prouoke men to wickednesse The deuill is the Father of lies the chiefe author of all deceit The deuil tempteth the righteous one way and the wicked another way Greg. The deuill presents before vs many vaine delights to the intent hee might the better keepe our minds from godly meditation VVhat sinne soeuer hath beene by man at any time committed was first by the deuill inuented The deuill first accuseth vs of our euill words next of our euill works lastly of our euill thoughts Greg. Vt cum princeps vult hospitari in aliquo domo praemittit nuncium et vbi ille recipitur ibi descendit Dominus sic diabolus praemittit malas cogitationes vt ei preparent hospitium vt vbi recipiuntur illuc declinat Christus Leo dicitur propter fortitudinem Agnus propter innocentiam Leo quod inuictus Agnus quia mansuâ—tus Ipse Agnus occisus vicit Leonem qui circuit quaerens quem deuoret diabolus leo dictus feritate non virtute Of Hell Defi. Hell is in all things contrary to heauen it is a place of torment misery and desolation where the wicked shall endure the endlesse iudgement of paine for their offences ZEno the stoick taught that the places of the reprobate were seperate from the righteous the one beeing pleasant delectable the other darksome and damnable Hell is the hold of horror distresse and misery the Cell of torment griefe and vexation The losse of heauen is to the damned more grieuous then the torments of hell Chriso Hell is the land of darknes Greg. In hell all torments are not alike Aug. VVoe be to him that by experience knoweth there is a hell Chrisost. Hell is in the center of the earth remote from all comforts replenished with endlesse horror where desolation raigneth no redemption may be expected Hel is the place of punishment which God hath reserued for the reprobates In hell is no order but a heape and Chaos of confusion The wretches in hell haue an end without end a death without death a defect without defect for theyr death liueth continuallie the end beginneth alwayes the defect can neuer faile Eternall death is the reward of sinne the plague of sinne hell and damnation Hell is euery where where heauen is not The torture of a bad conscience is the hell of a lyuing soule Caluine Good men haue theyr hell in thys worlde that they may knowe there is a heauen after death to reward the vertuous and vvicked men escape torments in this worlde because they shal finde there is a iudgement to come wherein the wicked shall haue punishment according to the number of theyr offences Lactan. They that beleeue in Christ haue alreadie ouer-come sinne and hell To them that are enamored of the worlde the remembrance of hell is bitter The image of our sinnes represent vnto vs the picture of hell Hell like death is most incertaine a place of punishment most assured Hell that is knowne no where is euerie where and though now neuer so priuate yet in the end it will be most publique Hell is compared to the Laborinth vvhich Dedalus made whose entrance is easie but beeing once in it is not possible to rerurne If thy minde bee not mooued with the fire of heauen take heede least thy soule feele the flames of hell Infernus lacâ—s est sine mensura profunditas sine fundo plenus ardoris incomparabilis plenus faetoris intolerabilis ibi miseriae ibi tenebrae ibi horror aeternus ibi nulla spes boni nulla desperatio mali Noctes atque dies patet atri ianua Ditis FINIS A Table of all the principall matters contayned in the former Treatise A. A Boundance 2. vide riches Absence 124 62 Abstinence vide Temperance Acts 125 94 Actions 4 6 42 91 103 113 182 228. Action 48 92. Accusation 153 Admonition 17 41. 64. Admiration 52 48 168 Aduise vide Counsell Aduersity 6 114 vide